Category Archives: Again

In his introduction, Barrie Poet Laureate Dr. Bruce Meyer informs us why this volume was conceived as an Emblem book. During early Renaissance, popular literary works featured elaborate woodcuts and these illustrations were accompanied by poems to present the idea, before the topic in question was discussed in detail. He says,

Rajiv Trivedi

Several aesthetic discussions have entailed an appropriation of the essential nature of aesthetic judgment / enjoyment. Kantian ‘disinterestedness’ has been examined in numerous possibilities and shades. Such discussion rises partly out of genuine query and partly out of a need to justify aesthetics as a proper discipline. Theorists like Derrida, Barthes – “it is the language that speaks, not the author” – (Barthes 1977, p.143) and others in one sense, side with Indian aesthetics which considers Ras-nishpatti (consummation) in the Rasika (enjoyer) as the culmination point in aesthetic cycle.

Greene’s characters are what Fredrick Karl calls, the ‘demonical heroes’, who by turning all accepted values upside down have come to understand God through the knowledge of the devil. Literary characters are a source of serious, humorous pursuits of satire and parody – find your own place in Kafka’s Metamorphosis. Characters created by Saul Bellow are a superb gallery of self-doubting, funny, charming, disillusioned, neurotic, and intelligent observers of the modern American way of life that seem to warn against impending doom. Title phrase of Huxley’s ‘Brave New World’ ironically parody an irony – an excited Miranda welcoming possibilities of human form after being brought up in company of servants and slaves.

Greene’s Pinkie in ‘Brighton Rock’ arrived at his conceptions and convictions about life through contact with the darker side of life — sin, shame, misery and squalor, as was the case with Greene himself who learnt more about the dark and the evil, the primitive and hellish, in his formative years, than the sunnier side of things.

Education brings an individual mind nearer its potential and collectively, it brings minds together. India has traditionally been considered a Guru, nations of the world have benefited from whose wisdom. Of the few ancient civilizations that retain continuity, India could succeed in fabricating a harmonious coexistence of man and nature through seamless integration of religious, political, economic and social systems. It achieved an invisibility of structure that modern cyber world aims at, but is still far from. Civilizations with more structured form of religion shared some of the Indian ideals. Faith, universal brotherhood, truth, duty and so on have been ideals of Christianity, Islam and many other religions. However natural curiosity and its intellectual equivalent, ‘Rationality’ began to paint the world in fresh colours during renaissance.

Rationality, by its very definition limits itself, accepting what can be determined through existing knowledge assets. Cyber world, contrary to expectation, has followed the physical principle of visuality rather than transcendence. Social networking has roots not in intangible essence but physical attributes and preferences. The recent ‘advancement’ of facial recognition was declared intrusive and a German regulator has asked Facebook to disable the social-networking service’s photo-tagging feature.

Superstitions were questioned as were sacred truth. Industrial and then technological revolution changed meanings and relationships. The philosophical leap from monarchy, plutocracy to democracy, empowered the ordinary man. Poets equated the ordinary with noble and sublime. It was no longer a shame to be plain. Plainness even became fashionable. After the second world war, more and more nations gained freedom and sovereignty. They came together to collaborate towards progress. And through peaceful means! It was a welcome change. Welcome in this instance, because change traditionally has held negative connotations. Continue reading →

Openness became the mantra now. … In pulling off the veil and the wall, man has gone back to nature. .. The various deaths — of God, State, Poet, Word… the musical note — have given birth to … blogs, chat-rooms, podcast, sms and a self-centred one way non-committal unhalting communication which leave no room for silence, thought, contemplation. (From Films4debate )

Curation is primary directed by strong aesthetic sensibility. Serving others has also motivated people. Both, to collect and share, are essential elements of human gregariousness. Technology has empowered almost all fields of human enterprise. Just a decade back, while collecting had its own difficulties, sharing was equally tedious.

The small foot-print audio format , mp3, changed it all. Enthusiasts, even to the day, are busy converting their audio collections to this format. Soon enough, video compression allowed easy exchange. Free repositories grant users access to store and share.

How deeply does Eliot grieve passing away of all treasures civilization amassed, nursing the random fragments he has shored against ruins. The loss was felt by Arnold when he found that sea of faith had receded and it was no longer possible to find trust. The Bard himself had a lot to mourn, though none ever made him feel helpless.

Poetry had been identified as spanner in the works by Plato, “there is an old quarrel between philosophy and poetry”. (Republic, 607b5-6) And the writer of How to Read a Poem, Terry Eagleton finds that things are no different today:

Poetry is the most intimidating of all the literary arts. Even students of literature tends to give it a wide berth these days, preferring a rattling good Conradian yarn to the perils of Paradise Lost. Most could spot a sexist stereotype in a poem, but not many could pick out an example of bathos or understatement. This is not because they are obtuse. It is because a lot of their teachers, not least the younger generation of them, couldn’t either. Poetry is rapidly becoming the bad fairy at the literary ball. And good poetry criticism among students is becoming as rare as clog dancing.

Appears as the death-knell of this devious art has been sounded. It exists in pages of history, alone. Poetry has spoken volumes in a few syllables; has been unfurled in voluminous generational works; given new dimension to music; been invigorated through musicality; it has been counter-foil to prose and also been expresses in un-poetic prose. It is something that works in devious ways, something that doesn’t like a ‘wall’. It is a skylark of imagination; a cat o’ nine tails.

So in an age, burdened with grand observations of grand deaths (god, narratives, word) what chance does it hold. In a world full of visuality, would the invisible, intangible spirit of indomitable human expression survive?

Not long ago, while people were still not uncertain about literature turning a thing-of-past, they wanted to protect sanctity of its expression from the numbing, stifling cage of visual representation. Poetry can never be expressed on celluloid, even though ‘poetry of celluloid’ could well exist. Poetry films, today are a recognized film-genre; they may not be a genre of poetry though.

Scholars and critics have spent more time in defining poetry than giving some, like the lay man, to its enjoyment. Like the human form that has dressed itself in countless garbs, poetry too remains equally alive and vibrant. Words are greatest of human inventions and thus the sacred most one is God’s; but the inventive spirit still lives. It may often neglect the genius of past due its engagement with constructing a future, but neither imagination, nor innovation, nor romance has withered away.

While Joyce finds a new Avatar as twitter boils down Ullyses, a greater serious treatment is accorded to Eliot by Faber who launched a video app of Wasteland.

This is sacrilege to some, reassuring to others. The classics may just have got themselves a wedge that ‘book-marks’ them on ipv6. That poetry is another name to instinct of expression is well supported in Dougiedownunder’s comment on the Guardian post.

The i.tune of J Alfred Prufrock

Let us go then, you and I,
To the Apple store and buy, buy, buy
Like an addict stupefied by news`from Faber;
Let us go, like certain half – demented geeks,
Who mutter on for weeks
Through restless nights of world wide web soft sells
Of awesome Apps of which the Guardian tells:
Geeks who need no facile argument
Of insidious intent
To lead me to an overwhelming question …
I need not ask “What is it?’
I’m hot to trot and make my visit.

While it may offend the chaste tastes of a word-master to call application an ‘App’, abbreviating is an act of simplification; poetry has often been accused of simplifying life – but that is its charm, is it not?

So, O Prophet of a wasteland where ideas vie with each other in mad rush towards oblivion, the fragment, you shore against your ruin might save a geeky soul from drowning in his y/i/pad/pod. Yes, Lazarus comes to speak again.